A Golden Chain

The second difference is this: they teach that the very action of the minister dispensing the sacrament, as it is a work done gives grace immediately if the party ⟨p. 1001⟩be prepared: as the very washing or sprinkling of water in baptism, and the giving of bread in the Lords supper: even as the orderly moving of the pen upon the paper by the hand of the writer causeth writing. We hold the contrary: namely, that no action in the dispensation of a Sacrament conferreth grace as it is a work done, that is, by the efficacy and force of the very sacramental action it self, though ordained of God: but for two other ways. First by the signification thereof. For God testifies unto us his will and good pleasure partly by the word of promise, and partly by the sacrament: the signs representing to the eyes that which the word doth to the ears: being also types and certain images of the very same things, that are promised in the word and no other. Yea the elements are not general and confused, but particular signs to the several communicants, and by the virtues of the Institution: for when the faithful receive the signs from God by the hands of the Minister, it is as much as if God himself with his own mouth should speak unto them severally, and by name promise to them remission of sins. And things said to men particularly, do more affect, and more take away doubting, then if they were generally spoken to an whole company. Therefore signs of graces are as it were an applying and binding of the promise of salvation to every particular believer: and by this means, the oftener they are received, the more they help our infirmity, and confirm our assurance of mercy.

The secōd difference is this: they teach that the very action of the minister dispēsing the sacrament, as it is a work done giues grace immediatly if the party ⟨p. 1001⟩be prepared: as the very washing or sprinkling of water in baptisme, and the giuing of bread in the Lords supper: euen as the orderly moouing of the pen vpon the paper by the hand of the writer causeth writing. We hold the contrarie: namely, that no action in the dispensation of a Sacrament conferreth grace as it is a worke done, that is, by the efficacie and force of the very sacramentall action it selfe, though ordained of God: but for two other waies. First by the signification thereof. For God testifies vnto vs his will and good pleasure partly by the word of promise, and partly by the sacrament: the signes representing to the eyes that which the word doth to the eares: being also types and certen images of the very same things, that are promised in the word and no other. Yea the elements are not general and confused, but particular signes to the seuerall communicants, and by the vertues of the Institution: for when the faithfull receiue the signes from God by the hands of the Minister, it is as much as if God himselfe with his owne mouth should speake vnto them seuerally, and by name promise to them remission of sinnes. And things said to men particularly, doe more affect, and more take away doubting, then if they were generally spoken to an whole companie. Therefore signes of graces are as it were an applying and binding of the promise of saluation to euery particular beleeuer: and by this meanes, the oftner they are receiued, the more they helpe our infirmitie, and confirme our assurance of mercie.